Glastonbury: Origins of the Sacred

It may be true that a lot has been written about Glastonbury, but, how much of it is actually true and how much of it is make-believe?

A tricky question for sure; with more answers derived from astral sources than this world can provide. I have my own opinions about this remarkable place but I’ve been talking with Dr Tim Hopkinson-Ball, the author of Glastonbury : Origins of the Sacred, and I asked him a few questions about his fascinating book about the Abbey – the heart of Glastonbury. Some of that discussion follows below.

You’ve written this marvelous introduction to the Glastonbury phenomena and the question goes begging, why did you write it, what was it that made you do it?

Today, the history of Glastonbury is represented by two dominant genres – generally obscure academic studies which predominantly focus on the history of the abbey (which ignore its spiritual aspect) and populist guides which present a mish-mash of badly recycled history, folklore and modern myth-making. The obvious gap that needed filling was a history of the evolution of the medieval abbey’s foundation story, as its examination addresses both how the story developed over the years and the context of lived spirituality which fed into this development. In other words, present an easily readable account of the medieval stories which grew up around Glastonbury over a period of some 500 years. These stories are important today as they under-pin all story telling about Glastonbury which has grown up since the sixteenth century. While much of the material I address may seem strange and divorced from modern attitudes and outlooks, it more than repays exploration as it is the foundation upon which the very notion of Glastonbury being a ‘special’, spiritual’ or ‘other-worldly’ place rest.

Apart from the neo-pagan myth being relatively new why did you not discuss pagan issues? They are, so we are told, essential to the new understanding of all things (neo – Enlightenment).

I did not address the modern pagan Glastonbury myths in my book as they simply aren’t relevant to the medieval Christian foundation story. Modern story-telling about Glastonbury’s pagan past is simply that – modern story-telling. Although some authors address literal pre-Roman paganism in Glastonbury they are generally misleading – while people clearly lived on the peninsular of land which sticks out into the Somerset Levels (which we today call ‘Glastonbury’) in the pre-Christian period, we don’t know anything of their belief system(s) or practices. Best guesses are all very well, but they are just that – guesses. Modern paganism in Glastonbury rests on an interpretation of Glastonbury’s literal and legendary past, and paradoxically, if you want to understand modern paganism you need a clear understanding of the medieval catholic stories which underlie the alternative spiritualties for which the town is famous.

In your view, do you see the ‘Goddess ‘phenomena of recent times being simply another view or perspective of the Marian cult? And, if you do, how so?

Yes, the modern ‘Goddess’ phenomena which bases itself in Glastonbury, can be seen as a re-invention of the medieval Marian cultus at the abbey, but not an intentionally one the part of its creators. The medieval history of the Virgin’s cultus and and the phenomenon associated with it have not (yet) been incorporated into the ‘Avalonian’ Goddess mythic cycle. Devotion to the Virgin at the medieval abbey was set in the wider Christian context and had a firm theological basis, and although important at Glastonbury Abbey, it was only one devotional element in the wider context of the daily opus dei – the work of god.

Are you absolutely sure that Joseph of Aramathea didn’t come here with the young Jesus? Just because there is no literary evidence, this does not disprove the legend, does it?

Personally speaking, I do not give the story of Joseph of Arimathea literally arriving and establishing Glastonbury’s first church any literal credence – it is a medieval story, a ‘pious legend’ and should be treated as such. However, as I state in my book, the archaeology of the abbey site proves that the area was continually occupied from the late Iron age and all through the Roman ‘occupation’ – but as to who was living on the site, what they believed and who visited them we have no real evidence!

Yet, Glastonbury is considered by most Christians, and some pagans, to be the spiritual heart of England, over which, it is apparent that many factions battle for supremacy. In my own experience there was no pagan presence in Glastonbury in the 1970’s. They seemed to turn up in the 1980’s and now they are ubiquitous, but, the Christian presence, well it doesn’t have one, does it?

It’s quite true to say that before the nineteen seventies, there was no ‘alternative’ spiritual element to the town. What we see today in the High Street and represented in numerous books, courses and conferences, are very recent phenomena indeed. While highly visible and vocal, this alternative element is just one part of the town’s spiritual landscape. The Anglican and Non-conformist churches are firmly established and have thriving communities, as do the Roman Catholics. Indeed, the Roman Catholic Church of St. Mary houses the modern day Shrine of Our Lady of Glastonbury – a direct continuation from the medieval shrine at the abbey. It should also not be forgotten that there are many people who do not attend established churches but still consider themselves Christian. There are also many Christian groups who regard Glastonbury as holy and regularly travel to the abbey ruins for devotional purposes and the town also hosts two official pilgrimages each year, run but the Anglican and Catholic churches. While Glastonbury may appear to some to be a ‘pagan’ town and many people would describe themselves as ‘pagan’, or belonging to a variety of non-Christian spiritualties’, Glastonbury’s Christian presence is still very real indeed.

ISBN: 978-0-956-87899-1

114 pp. 13 b/w illustrations